Abstract: The Chola Empire of South India (9th to 12th C.AD ) was in
a position to establish strong contracts with the delta of
Chao_Phraya Chao Phraya River of
Thailand in the medieval period. They have very well established this contract by
Diplomatic trade and religious means. The impact of this South Indian Empire caused a
considerable effect in the Customs, Manners, Religious practices, Place names art forms
and Architecture etc of the Thais for example the former name of Bangkok, Krungthep
is nothing but Kuranguthope of Tamil means the "Monkey's forest". In the close
proximity, at Bujung valley of Malaysia, there was establishment of Cholas in this
period, which is very well connected with this delta and gives "Siva, Vishnu, Thiruppavai,
Mulaipali, etc., and enhances the intrinsic culture and art forms of Thailand. This paper
will deal with all these facets and gives substantial conclusions on the history of
Thai arts and Religion.

1 Introduction

The Chola country of South India and the Siam (Thailand) of
Indochina are located in the same latitude. The Chola country, the east cost part in the
Peninsular India is facing the Chao-Phraya Delta of Siam through Bay of Bengal. Almost similar
landscape, climate, flora and fauna are seen on either sides in the Chao-Phraya Delta and of
the Kavery Delta. Although differed in physiological forms as Dravidian and Mongoloid,
the behavioural pattern of both the Tamils and Thais are identical. Their food stuffs,
preparations, manners and customs, ceremonies and rituals, culture and psychology are
analogous.

A cultural unity is visible amidst the linguistic and physiological
diversity between these two different distant parts of Asia and ethnic groups. How
have these similarities or cultural unities happened between South India
and Siam? A thorough probing reveals enormous facts and explores hundreds of
evidences in the Chao Phraya Delta.

2 Early contacts

Accordingly one may assume the trade contact of these two countries
even in the Pre- Christian era along with the Ptolemy and
Periplus references, sea
trade was flourishing in that early period in the ancient port cities of the Chola’s
Kaveripumpattinam, Nagappattinam & Puducherry, with both east & west. The commercial trade contacts between South India and Siam were very
well established from Pallava period of 6th A.D.

Before 12th C.A.D. the present day Thailand was longitudinally
divided in two halves and ruled by Combodian khmers and Mons of Burma. The Combodia, Burma,
Malay Peninsula like south east Asian countries were all well influenced by the
South Indian culture and trade in these periods. The close proximity of South Indian port cities
like Mahabalipuram, Puducheri, Kaverippumpattinam, Nagappattinam etc. with Malaya,
Kedah, Combodia promoted not only the trade but also the culture of these
Mon-Khmers, who are with no doubt the forefathers of the Thais. Hence the Thais of Swarnabhumi were
not reluctant in accepting the culture of their forefathers, Mon-Khmers, who were very much
Indian Brahmanical. Since these Mons and Khmers were able to cover the lower and middle
parts of the Siam, this cultural diffusion reached only in these two parts which
received many changes in the course of time, rather than the northern part which received this
influence after a long time.

3 Cultural similarities

Inscriptions

The earliest inscriptions numbering more than 200, of all south east
Asian countries are all of Sanskrit language written in Grantha script, a common script between
Sanskrit and Tamil , which originated in the Pallava period in the Chola country by the
Brahmins. No other scripts has been discovered so far. This professes the impact of the Chola
country on South east Asian countries in the early period (Chabra 1965; 72-76)

Three Grantha inscriptions of 5th C.A.D. and two of 6th C.A.D. at
Kuanlukput , one 7th C.A.D. inscriptions and one of 8th C.A.D. at Nakhon si Thammarad were
discovered so far which are all in the southern part of Siam only that is in the Chao-Phraya
Delta.

A 5th C.A.D. Sanskrit inscription discovered from «Sithep» of Siam
is displayed at Bangkok Museum. Such inscriptions seen at wat Maheyang and Sonkai valley,
explains the impact of South Indian Sanscrit in Siam. Since the early scripts used in these
countries are all « Grantha». Almost all the scripts of these countries of Indo-China
are formulated in an analogous form with Grantha and «Thai» is the typical example for
that. The flowing and cursive nature of these scripts proves it.

TAKUA-PA TAMIL INSCRIPTIONS

Above all an important Tamil inscription was found at the Wat
Naramiang temple of Takua-pa which confirms the permanent settlements of the Tamils in
Chao-Phraya Delta. This inscription reads as follows:

Tamil merchant named…Manthan dug one tank (for the Domestic purpose
of) by the name of Shri.Avani Naranam (which was) handed over for custody (for it’s
protection) to the people of the concerned settlement Manik Kramam, Senamuham and Devotees. (Kongknew Veeraprajeck :1986 : 7-20).

TAMIL SETTLEMENTS IN SIAM

The inference from this inscription gives a clear and vivid account
of the influence of the Chola country in Chao-Phraya Delta. They were not only well settled
with all domestic comforts but also with religious provisions in this distant place.

This researcher consider that digging that tank happened in a later
period in that Tamil merchant settlement called Avani Narana Manikkramam which was a
vaishnavite above where there was a temple for Vishnu was already existing. Since the
inhabitants of this settlement are all very rich traders living with invaluable riches,
the entire settlement was well protected by the armed forces called Senamugam. These residents were
all staunch Vaishnavites and devotees. Therefore the new comer … Manthan from
Naankur in the Chola country, which was also a Chola’s port town near to «Puhar», who
earned well after having connection with this «Avani Naranam», decided to dig this temple
tank in gratitude.

PEY WORSHIP

The worship of Karaikal Ammaiyar or Peyar is a typical identical and
unique religious practice of the trader community of Chola country. This Peyar was a pious
lady of this trader community connected with Siva worship celebrated for her chastity
depicted in the form of a skeleton along with the image of dancing Siva. Such a Siva panel
along with Karaikal Ammaiyar is found at Pimay, and in the triangular pediment of the
eastern façade of the Phnam Rung Siva temple of North east Siam. The image of teaching
Siva-Dakshinamurthy is also found in this temple.

SAIVISM

The great number of Sivalinga discovered so far in Siam tells the
influence of Siavism in Siam in 5th C. and after. The findings of «Muha lingas» prooves that
there was a great impact of Saivism in Siam in Pallava period. An image of Siva with five
heads and Ten hands is displayed at the Museum of Ayutthaya. Dancing Siva with ornaments is
seen at Kut Suen Teng temple. Three Brahmin temples were discovered at Negara Se
Thamma Raja. They are of Brick structures dating to 11th C. AD(Stanley O’connor : 19 :
1-22). In the eastern faç ade of the Pimay Buddhist temple an image of Rishaba Vahana Siva in
seen. Images of Siva, Uma and Yama were discovered at Woa Daeng cave and Prasat Hin
– Nong Hong of North East Siam. Tjhey belong to 11th C.A.D. and of Chola in style.
It is being confirmed by the Siva of Viengsra.

The practice of Thiruppavai and Thiruvempavai in Siam is an another
evidence of the interaction of the Cholas. The Thais are in general familiar with
Pranava and Panchatchara that is Om and Namasivaya.

IMPACT OF AGAMAS

Cholas were following the Agama tradition in their temple rituals
and chanting the Thevaram, Thiruvasagam, Thiruvempavai and Thiruppavai and Nalayera Thivya
Prabantham in temples. Similar practices are found in Siam, should have been by the
interactions of the Cholas.

VAISHNAVISM

In 1902 W.Walter Bourke has found out the sculptures of Brahma,
Vishmu and Siva on the banks of river Takua Pah at Koupra Narai and declared about the
influence of south india over Siam. Vishnu images were found out from Nakhon Sithammarat,
Pimay, Bangkok, Cayya, Takua Pah, OCEO, Phetburi etc. According to Pier Dewpond the
Takua Pah Vishnu is belongs to Chola style. Almost all the Icnographic details of the
available Vishnu images at Siam implies the influence of the Pallava style. This researcher has
studied some of the Buddhist images of Sukkhothai and Ayutthaya collection and came to
the conclusion that: a) Some of them were moulded by the Chola sculptors at Siam in
Tanjorian style.

b) Some of them were costed at Thanjavur, Nagappattinam and brought
to Siam either to their own settlements or to the Thai public or royalty. Prince Chand
Chirayu Rajani, in his book entitled «Thai imageries of Swarnabhumi Art» mentioned about my
view points. The area of ‘Sitep’ should have been a strong hold of Vaishnavism and of
Indian settlement in Pallava and Chola period. Stanely O’Connor considers that the
ancient architectural and archaeological findings of Thailand dating from 5th to 9th C.A.D.
are all Brahmanical and of South India. They are of either late Pallava or early Chola in
style. The reclining image of Vishnu, Govarthana lila are also identified at a dilabitated
temple in the eastern part of Thailand. One Bairava sculpture of Viang Sira confirms the Indian or
Brahmin towns formed in Siam in those period.

TAMIL BUDDHISM – THAI BUDDHISM

This iconographical, religious and cultural influence of the Cholas
over Thailand was reflected in Thai Buddhism also. Experts used to classify the Thai
Buddhist Bronzes mainly into two categories. They are

1) Pallavanised and 2) Cholified ones.

In cholification the «Nagappattinam bronze casting» technique (Tanjorian)
was highly appreciated and adopted by the Thais.

RELIGION & PHILOSOPHY

The South Indian philosophy of Hinduism and Buddhism which were
prevailing in the Chola period were also being adopted by the Siamese which are clearly
referred by Pre Rup Stele Inscription and Prasat Kok Po inscriptions. The South Indian
Buddhist Monks like Vinita Ruci and Vajrabodhi spreaded Buddhism of Chola country in Siam, Vietnam
and Laos.

RAMAYANA

Another strong proof of Cholas interaction in Siam is Ramayana. The
Ramakian practised by the Thais are analogous to Cholas Kamba Ramayanam only and the Mayil
Ravanan story is also of South India (Mayirab Story).

There are 21 similarities found between Kamba Ramayanan and Ramakian.
For example the love at first sight between Phra Ram and Nangsidha.

The Ramayana sculptures of Lobpuri temple wall and of Pimay Buddha
temple depicting the epic with flying Hanuman with Sanjeevi hill, the fainted Lakhsmana,
Building the Sethu bridge by the Monkeys, nose cut of Surpanaka, defeat of Vali etc. The word «Ramakien» is only a corrupt form of «Rama Kirthi».

THIRUPPAVAI - THIRUVEMPAVAI

Chanting of Thiruppavai and Thiruvempavai by the Thai Brahmins were
also introduced into Thailand by the Cholas only. Some of the Thevaram like «Mattitta
Punnayang Kanal» etc. and Thivya Prapandham like. ‘Thiru Valuthi Natennum’, «Uyarvara
Uyarnalam Udaiyavan» etc are also being mixed in their chanting. They are quite familiar
with Thiruchitrambalam, Narayaname and Namasivaya. This author was able to see same Tamil
leaf also in the Grantha Palm leaf manuscripts kept by the Thai Brahmans, which
reveals that Tamil was familiar with the Thai Brahmans in Chola period. They were well
versed in Grantha also. But nowadays without knowing the script and the meaning, the phonemes
were written in Thai script in a corrupt form and they are chanted.

Hindu customs and rituals were followed by Thai royalty even in
their coronation ceremony.

The reclaiming Vishnu is identical with Chola country is found in
Siam. Vishnu with two consorts is a Chola’s production which is being seen in Siam. They
are Lakshmi and Pudevi. Pudevi is considered or treated as Maheswari by the Siamese.

The Hari-hara (Half Vishnu – Half Siva) is flourished among South
Indian smartha Brahmins. The very same practice was in existence at Siam even in 7th C.A.D.
when Esana Varman was ruling Siam. There is a great saying among the Cholas as
follows. «Seeing the king is seeing the Vishnu» The same concept is seen at Siam. King
Ramathipaty who established the Ayutthaya kingdom calling himself as Narayana – Nara, and
ordered for a full fledged annual ceremony in the Nagara Sri Thammarat.

THE BRAHMAN TEMPLES

In the Thai Brahman temple complex of Bangkok a Ganesh temple, Siva
temple and a Vishnu temple are Seen. This Vishnu is being named as Sugothaya
Perumal, typical Tamil name, Sugothayam is the former name of the Thailand. This name
consists of two syllables Suga + Uthayam that is the «Pleasant dawn». Like Korea the land of
morning calm, Thailand was treated by the Cholas as a land of «Pleasant dawn».

SWINGS

The ‘Great Swings’ seen in Thai Brahmin temples and the Swing
festivals (Login wor) are all of South Indian tradition only.

PAVAAI

The «Paavai Nonbu» (December and January) was familiar with the
Thais until 1940. Nowadays it has been reduced to a temple ritual.

RAIN FESTIVAL

The rain festival and the Mantra Chanting that time are all of Tamil
in tradition. It affirms the loyalty of the people to the king as «We serve you not only today;
but for forth coming 7 births also.

DEEPAWALI & KARTHIKAI

Deepavali and Karthikai festivals were also introduced by the Cholas
in Siam. The Karthikai festival is being celebrated as «Malai» (Thiruvannamalai fire
festival) by the Thais. The float festivals of Thais are also similar with the Tamil Cholas.

THE THAI CHOLAS

«The kings of Ayutthaya were proud to call themselves as Cholas»
(Paul Pelliot – ‘Encore A Propos Des Voyages De Tcheng Howo’ Toungpao 1936). The story of the
Manu neethi Chola was familiar among Sugothays and king Ramakongheng had
installed a bell for the public call for justice. (David K.Wyatt 1984 : 54)

TAMILS AND TAMIL IN THAILAND

The Tamil people migrated to Siam in the Chola period, slowly lost
their language and culture and mingled with the Thais. But one can see the Physiological
features of this Chola Thais from the Mongoloid Thai natives.

The mixing of these Tamils with the Thais long ago also resulted in
influence to the Thai Vocabulary. For Example:

Tamil

Thai

English

Thangam

Thongam

Gold

Kappal

Kamban

Ship

Malai

Male

Garland

Krambu

Klambu

Kurry

Kenty

Kently

Small vessel

Appa

Pa

Father

Thatha

Tha

Grandfather

Amma

Me

Mother

Guru

Gru

Teacher

Asan

Asan

Teacher

Puttan

Puttan

Great Grandfather

Puthran

Puthru

Son

And so many others. In addition the days and months names are similar with the Tamil
ones.

CONCLUSION

Hence the interactions of the Cholas in the Chao-Phraya Delta which
was named by the Cholas as Meenam treated equally with the Kaveri river Delta,
preferred to settled and considerably influenced the Thais in all ways of life which excelled
even the original Chola culture by its sober nature.